Duk lokacin da wani mutum yake son ya auri mace, yana da hakkin ya duba ta, amma ba a cikin khulwah ba. Jabir ya ce Manzon Allah ﷺ ya ce: "Idan wani mutum ya nemi auren mace kuma yana iya duba abin da zai sa shi ya so aurenta, to ya yi haka." Ya ce: "Na nemi auren wata mace wadda nake kallonta daga boye, na ci gaba da haka har sai na ga abin da ya ja ni in aure ta, sai na aure ta." Ana halatta a duba ta da izininta ko ba tare da izininta ba. Wannan saboda Annabi ﷺ ya umarce mu da kallo ba tare da takura ba. A Hadisin Jabir (ina boye ina kallo) an hana, amma khulwah da ita ba ta halatta ba. Domin Annabi ﷺ ya ce: "Duk wanda ya yi imani da Allah da Ranar Lahira, kada ya yi khulwah da mace ba tare da mahramin ta ba, domin na uku da zai kasance tare da su shaidan ne." Wannan ka'ida ce ta gaba daya, kuma ba a keɓe mai neman aure a cikinta ba, kamar yadda aka yi a batun kallo. Mai neman aure zai iya duba fuska da hannaye da sauran sassa. Wannan saboda kallon fuska da hannaye halal ne ga kowa, har da mai neman aure. Don haka ba ma'ana ce a ba mai neman aure keɓewa sai dai idan ana nufin ya ga fiye da fuska da hannaye. Haka kuma, Manzo ﷺ ya ce: "Ya duba ta." Wannan magana ce ta gaba daya, don haka tana shiga fuska da hannaye da sauran sassan da ake bukatar sanin su don aure, domin ya iya nemanta. Bugu da kari, Allah (SWT) ya umarci muminai su kame idanunsu. Kame idanu yana bukatar kada mutum ya kalli kai tsaye, ko maza zuwa ga mata, ko mata zuwa ga maza. Hadisin Jabir ya halatta wa mai neman aure ya kalli matar kai tsaye, saboda haka ya fita daga cikin umarnin kame idanu. Wannan yana nufin cewa dole ne mazan muminai su runtse idanunsu, sai dai wanda ke neman aure, wanda yake da hakkin kada ya runtse idanunsa, domin ya kalli matan da yake son neman aure daga gare su.

Whenever someone wants to marry a woman, He has the right to look at her but not in seclusion (Khulwahy). Jabir said that the Messenger of Allah (pbuh) said: “If a man proposes to a woman and He is able to look at whatever would encourage Him to marry her, let Him do so.” He said, “I proposed to a woman whom I used to look at from a hide out, I did this until I saw what invited me to marry her then I married her.” It is allowed to look at her with or without her permission. This is due to the fact that the Prophet (pbuh) ordered us to look without restriction. In the Hadith of Jabir (I used to hide and look) it is not allowed, however, to be in seclusion (Khulwahy) with her. For the Prophet (pbuh) said: “Whoever believes in Allah and the Day of Judgement He should not be in a khulwahy with a woman without her mahram for the third (person) that will be with them is the shaytan.” This is a general rule, and no exception is made for the one who is seeking marriage, as is the case with looking. The person seeking marriage may look at the face and the hands as well as other parts. This is due to the fact that looking at the face and hands is allowed for everyone, including the one seeking marriage. So giving an exception to the one who is seeking marriage would be meaningless unless it means allowing Him to see more than the face and hands. Also, the Messenger (pbuh) said: “To look at her”. This is general and therefore includes the face and hands as well as other parts, which are needed to be known for the purpose of marriage in order for Him to propose to her. In addition, Allah (swt) commanded the believers to lower their gaze. Lowering their gaze requires that one should not look directly, be they men to women, or women to men. The Hadith of Jabir allows the marriage seeker to look directly at the woman and therefore, it excludes Him from the order of lowering the gaze. This means, believing men must lower their gaze except the ones proposing, who have the right not to lower their gaze, in order for them to look at the women they seek to propose to.

Ana halatta ga ma'aurata da mijinta su kalli dukkan jikin juna. Bahz b. Hakeem ya ruwaito daga mahaifinsa daga kakansa, ya ce: "Na ce, ya Manzon Allah, me ya kamata mu boye, me kuma ya kamata mu bayyana daga al'aurarmu?" Sai ya ce mini: "Ka kiyaye al'aurarka sai daga matarka da kuyangarka." Haka nan, namiji yana da izinin ganin fiye da fuska da hannaye da wuraren ado (Zeenah) na matan Mahramunsa, ko Musulmai ne ko kuma ba Musulmai ba. Wannan saboda nassin da ba shi da takura (Mutlaq) a kan wannan al'amari. Allah (swt) ya ce:

It is allowed for the married couple to look at the entire body of the other. Bahz b. Hakeem reported from his father from his grandfather, He said: “I said, O Messenger of Allah, what should we hide and what should we show of our private parts?’ He (swt) said to me ‘protect your ‘Awrah except from your wife and concubines.’” In addition, the man is permitted to see more than the face and hands and the places of charms (Zeenah) of his Mahram women, be they Muslims or non-Muslims. This is due to the unrestricted (Mutlaq) text on the matter. Allah (swt) says:

"Kada su bayyana adonsu (kwalliyarsu) ga jama'a fiye da abin da ya bayyana daga cikinsa; saboda haka bari su ja mayafansu (khumur) a kan wuyoyinsu da kirjinsu (juyub). Kuma kada su bayyana kwalliyarsu ga kowa sai mazajensu, ko ubanninsu, ko ubannin mazajensu, ko 'ya'yansu, ko 'ya'yan mazajensu, ko 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu mata, ko matan su, ko bayin da suka mallaka, ko mabiyan maza waɗanda ba su da sha'awar mata, ko yara da ba su san tsiraicin mata ba tukuna; kuma kada su buga ƙafafunsu (a lokacin tafiya) domin a ji adon da suke ɓoyewa." [An-Nur: 31] Duk waɗannan an yarda su ga gashin mace, wuyanta, da wuraren munduwa, abin wuya, da abin ɗaure ƙafa, da sauran wuraren da suka shiga rukunin adon (zeenah). Wannan saboda Allah (SWT) ya ce: "Kada su bayyana adonsu", wato wurin adonsu, sai ga waɗanda aka ambata a cikin Alƙur'ani. Irin waɗannan mutane an yarda su ga abin da ya bayyana daga gare ta lokacin da take sanye da tufafin gida. Ash-Shafi'i ya ruwaito a cikin Musnadinsa daga Zaynab 'yar Abi Salama cewa Asma'u, matar Az-Zubair, ce ta shayar da ita. Ta ce: "Ina ganinsa kamar uba. Yakan shigo yayin da nake tsefe gashina - zai riƙe makullin gashina ya ce: zo nan." An kuma ruwaito cewa Abu Sufyan, a lokacin da ya zo Madina domin sabunta yarjejeniyar Hudaibiyya, ya je wurin 'yarsa Ummu Habiba, wadda matar Manzon Allah ﷺ ce. Da ya shiga gidanta, sai ta naɗe shimfiɗar Manzon Allah ﷺ domin kada ya zauna a kanta. Ba ta rufe kanta a gabansa ba. Ta faɗa wa Manzon Allah ﷺ lamarin, shi kuwa ya amince da aikinta kuma bai umarce ta da ta rufe kanta a gaban mahaifinta ba, domin shi mahramin ta ne duk da cewa shi mushriki ne.

“They should not show their Zeenah (charms) in public beyond what may (decently) be apparent thereof; hence let them draw their head-coverings (khumur) over their necks and bosoms (juyub). And let them not display (more of) their charms to any but their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers, their brothers sons, their sisters sons, their women folk, their concubines, such male attendants as are beyond all sexual desire, or children that are as yet unaware of women's nakedness; and let them not swing their legs (in walking) so as to draw attention to their hidden charms”. [An- Nur: 31] All of these are allowed to see of the woman's hair, neck and places of bracelet, necklace, and leg band, as well as other places that fit the category of charms (Zeenah). This is because Allah (swt) says: “They shouldn't show their charm” i.e. the place of their charm (Zeenah), except to those mentioned in the Qur'an. Such people are allowed to see what appears of her when she is wearing house clothes. Ash-Shafee reported in his Musnad from Zaynab bint Abi Salama that she was breastfed by Asmaa, Az-Zubayr's wife. She said: “I used to see Him as a father. He used to walk in while I was combing my hair - He would hold a lock of my hair and say come here.” It was also reported that Abu Sufyan upon coming to Madinah to renew the treaty of Hudaybiyah, went to his daughter, Ummu Habibah, who was the Messenger's wife. Upon entering her house, she folded the Messenger's bed so that He would not sit on it. She did not cover up in his presence. She mentioned the incident to the Messenger of Allah (pbuh), and He approved of her action and did not order her to cover up in her father's presence as He was a mahram to her even though He was a Mushrik.

Bagaruwar wanda ba mahram ba ne, ba mai neman aure ba, kuma ba miji ba, akwai cikakkun hukunce-hukunce da suka shafi kallonsa ga mace. Idan akwai bukatar namiji ya kalli mace ko mace ta kalli namiji, to ana halatta kallon sashen da bukatar ta tilasta kawai. Banda haka, ba a yarda ya ko ita ta gani fiye da fuska da hannaye ba. Mutanen da za su iya samun bukatar kallon irin wadannan sassan jikin mace da Mai Shari'a (Ash-Shaari') ya halatta musu kallo sun hada da likita, ma'aikaciyar jinya, mai bincike da sauran irin wadannan mutane. An ruwaito cewa lokacin da Annabi ﷺ ya nada Sa'ad ya yanke hukunci kan Banu Quraizah, yana cire zanen da ake rufe al'aurar yara. Haka kuma, Uthman, Allah ya yarda da shi, an kawo masa wani yaro da ya yi sata. Uthman ya ce: "Ku duba karkashin zanensa." Suka ga babu gashin al'aura, don haka bai yanke hannunsa ba. Aikin Uthman ya faru ne da cikakken sani daga sahabbai, babu wani daga cikinsu da ya ki, saboda haka ana ganin wannan a matsayin ijma'i.

With regards to the person who is non-Mahram, not proposing, nor a husband, there are detailed rules that address his seeing of a woman. If there is a need for the man to look at the woman or the woman to look at the man, then it is allowed to look only at that part which is necessary. Other than that, He or she is not allowed to see more than the face and hands. People who might have a need to look at such parts of the woman's body which the Legislator allowed them to see include the doctor, the nurse, the investigator and other such people. It was reported that when the Prophet (pbuh) appointed Saad to give his verdict on Bani Quraythah, He used to remove children's Izar (piece of cloth used to cover their private parts). Also, Uthman, may Allah be pleased with Him, was brought a boy who stole. Uthman said: “Look under his Izar.” They found no pubic hair and so did not cut his hand. Uthman's action was with the full knowledge of the sahabah and none of them objected, therefore this is considered Ijma’a.

Amma idan babu buƙatar kallon irin waɗannan sassa, kuma namijin da ba mahramin mace ba ba ya cikin mutanen da ba su da sha'awa da ƙarfin jima'i, to an halatta masa ya kalli fuska da hannaye kawai, kuma an haramta masa ya kalli wani abu daga cikin sauran jikinta. Aisha ta ruwaito cewa Asma'u 'yar Abu Bakr ta shiga ɗakunan Manzon Allah ﷺ sanye da siraran tufafi. Sai Manzon ﷺ ya juya fuskarsa ya ce: "Ya Asma'u, idan mace ta balaga, ba a halatta a ga wani abu daga jikinta sai wannan da wannan," sannan ya nuna fuskarsa da hannayensa. Fuska da hannaye su ne abin da Alƙur'ani ya keɓe daga haramcin nuna wuraren ado. Allah (SWT) ya ce:

However, if there is no need to look at such parts, and the non-Mahram man is not from the people who have no desire and ability, He is allowed to see the face and hands only and is forbidden to look at anything else. Aisha reported that Asmaa bint Abu Bakr entered the quarters of the Messenger of Allah (pbuh) wearing thin clothes. The Messenger (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this.” and He pointed to his face and hands. The hands and face are the only exception made by the Qur'an to the prohibition of showing the places of charm. Allah (swt) said:

"Kuma ka bar su su nuna adonsu sai abin da ke bayyane daga gare shi." [An-Nur: 31] Ibn Abbas, yana bayanin wannan aya mai girma, ya ce: abin da ke bayyane shi ne fuska da hannaye. Umarnin da aka yi wa mace cewa kada ta nuna adonta umarni ne na kada ta nuna al'aurarta. Kasancewar an haramta mata nuna su, yana nufin an haramta wa maza kallon su. Kebe abin da ke bayyane daga haramcin nuna shi, yana nufin keɓe shi daga haramcin kallo. Wannan yana nufin an halatta kallon sa. Saboda haka, an halatta ga namijin da ba mahraminta ba ya kalli fuska da hannayen matar da ba mahraminsa ba. Kallon da aka halatta an iyakance shi ga abin da zai ba shi damar gane ta da bambance ta da sauran mata, wanda zai iya shaida a kanta ko a kanta ga wani abu idan ana buƙata, don gane ta idan ya yi ciniki da ita, ko ya yi hayar wani abu daga gare ta ko ta gare shi, ko kuma don gane ta idan ya karɓi bashi daga gare ta ko ya ba ta bashi.

“And let them not show their charms except that which is apparent from it”. [An- Nur: 31] Ibn Abbas in explaining the above honourable Ayah said this means the face and hands. The command to the woman not to show her charm is a command not to show her private parts (Awrah). The fact that it is prohibited for her to show them means it is prohibited for men to look at them. To make what is apparent as an exception from the prohibition of showing them means it is an exception from the prohibition of looking at them. This means, it is allowed to look at them. Therefore, a non-Mahram man is allowed to look at the face and hands of a non-Mahram woman. The look that is permissible is limited to that which would enable Him to recognise her and distinguish her from other women whom He might testify for or against if required, to recognise her if He traded with her, rented to or from her, or to identify her if He borrowed from, or lent money to her.

Haka kuma, mace tana da izinin ta kalli sassan jikin namiji waɗanda ba al'aura ba. 'Yar'uwa Aisha ta ce: Manzon Allah ﷺ yana rufe ni da labulensa yayin da nake kallon Habashawa a masallaci. Haka nan, lokacin da Annabi ﷺ ya gama Hudubar Idi, sai ya je wurin mata tare da Bilal, ya yi musu wa'azi, ya umarce su da bayar da sadaka. Daga wannan a bayyane yake cewa Manzon Allah ﷺ ya amince mata su kalli maza. Amma game da cewa kallon an takaita shi ga sassan da ba al'aura ba, hakan ya faru ne saboda Aisha tana kallon Habashawa suna wasa, inda ta ga dukkansu sai dai al'aura. Don haka kallon ba a takaita shi ba, a'a, ya kasance babu iyaka. Har ila yau, Amru bin Shu'aib ya ruwaito daga mahaifinsa, daga kakansa, wanda ya ce: "Manzon Allah ﷺ ya ce: 'Idan ka auravar da bawanka ga baiwarka ko ma'aikacinka, to kada ka kalli komai daga cibiya zuwa gwiwa, domin shi al'aura ne.'" Ana iya fahimtar daga wannan Hadisi izinin kallon wani wuriban da wannan. Izinin ba a takaita shi ba, don haka ya hada da maza da mata.

Similarly, the woman is allowed to look at non-Awrah body parts of the man. Aisha said: The Messenger of Allah (pbuh) used to cover me with his garment while I was watching the Abyssinians in the masjid. Also, when the Prophet (pbuh) finished the Eid Khutbah, He went to the women with Bilal and preached to them and commanded them to give sadaqa. It is clear from this that the Messenger (pbuh) approved the women to look at men. As for looking being restricted to the non-Awrah parts, this is because Aisha was watching the Abyssinians playing, where she saw all of them except the 'Awrah. Looking was therefore, not restricted, rather it was absolute. Also, Amru bin Shuayb reported from his father from his grandfather who said: “The Messenger of Allah (pbuh) said: “If you get your servant married to your slave or a hired hand, you should not look at anything below the navel and above the knee, for it is ‘Awrah.” One can conclude from this Hadith, permission to look at other than this area. The permission is not restricted and thus includes men and women.

Game da hadisin Umm Salamah wanda ta ce: “Ni da Hafsah muna zaune tare da Manzon Allah ﷺ, sai Ibn Umm Maktoom ya nemi izinin shiga. Manzon Allah ﷺ ya ce (mana): ‘Ku ɓoye daga gare shi’. Sai na ce: ‘Ya Manzon Allah, shi makaho ne, ba ya ganinmu.’ Sai ya ce: ‘Shin ku ma makafi ne, ba ku ganinsa?’” Abu Dawud da wasu ne suka ruwaito wannan hadisi daga Nabhan. An-Nasa'i ya ce: “Ba mu san mutanen da suka ruwaito daga Nabhan ba sai Az-Zuhri.” Ibn 'Abd al-Barr ya ce: “Nabhan ba a san shi ba, ba a san wata riwaya daga gare shi ba sai wannan hadisi na Az-Zuhri.” Riwayar da ta fito daga wanda ba a sani ba raunanar hadisi ce (Da'if), wadda ba ta da kyau a matsayin hujja.

As for the report of Umm Salamah in which she said: “Hafsah and I were sitting with the Prophet (pbuh) and Ibn Umm Maktoom sought permission to enter. The Prophet (pbuh) said (to us): ‘hide from Him’. I said: ‘O Messenger of Allah, He is blind and cannot see.’ He (pbuh) said: ‘Are you both blind and cannot see Him?”’ This Hadith is reported by Abu Daud and others on the authority of Nabhan. An-Nisai said: “We do not know persons who reported from Nabhan except Az-Zuhri.” Ibn 'Abd el- Birr said, 'Nabhan is unknown, no narration from Him is known except this Hadith by Az-Zuhri'. The narration from the unknown is a weak (Daif) Hadith, which is not good as an evidence.

Game da abin da aka ruwaito daga Jarir ɗan Abdullahi, wanda ya ce: "Na tambayi Manzon Allah ﷺ game da kallon ba-zata, sai ya umarce ni da in kawar da idona." Da kuma abin da aka ruwaito daga Ali, wanda ya ce: Manzon Allah ﷺ ya ce mini: "Kada ka biye wa kallon farko da kallo na biyu. Na farko an halatta maka, amma na biyu ba a halatta maka ba." Waɗannan hadisai suna magana ne game da maza suna kallon mata, ba mata suna kallon maza ba. Abin da ake fahimta daga hadisin farko shi ne kallon wani abu banda fuska da hannaye, domin an halatta a gani su. Hadisin na biyu kuwa yana magana ne a kan haramcin maimaita kallo, saboda hakan na iya haifar da sha'awa. Haramcin ba ya shafar kallon kawai.

As for what was reported from Jarir ibn Abdullah who said: “I asked the Messenger of Allah (pbuh) about the look of surprise, so He commanded me to look away.” And what was reported from Ali who said: The Messenger of Allah (pbuh) said to me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” These Ahadith are regarding men looking at women, not women looking at men. What is understood from the first Hadith is looking at other than the face and hands, since they are allowed to be seen. The second Hadith is addressing the prohibition of looking repeatedly since it might cause desire. The prohibition is not regarding the mere looking.

Game ma'anar faɗin Allah: "Ka umurci muminai su runtse idanunsu", yana nufin runtse idanu daga abin da muminai aka hana su kallo, da kuma takaita kansu ga abin da aka halatta kallonsa. Ba yana nufin runtse ido a fili ba. Wannan gaskiya ne saboda Ash-Shaari' ya halatta kallon mahrami gashi, ƙirji, nono, hannaye, ƙafafu da sawu. Amma ga macen da ba mahrami ba, ba a halatta ka kalli fiye da fuskarta da hannayenta ba. Bugu da ƙari, kalmar Ghadd ul Basar (runtse ido) kawai runtse gani ne.

As for the saying of Allah: “And command the believers to lower down their gaze”, it refers to lowering their gaze from that which the believers are forbidden to look at, and restricting themselves to that which is allowed to be looked at. It doesn't mean lowering the gaze absolutely. This is true due to the fact that the Legislator has permitted looking at the Mahrams hair, chest, breasts, arms, legs and feet. As for the non-Mahram woman, it is not allowed to see of her more than her face and hands. In addition, the word Ghadd ul Basar (lowering the gaze) is merely lowering one's sight.

Saboda haka, ana halatta namiji da mace su kalli juna matukar suna kallon wani abu banda 'Awrar juna, kuma ba tare da niyyar sha'awa ba. 'Awrar mace ita ce dukkan jikinta sai fuskarta da hannayenta. Saboda haka, wuyanta, gashinta (koda gashi guda daya ne) da kowane gefen kanta duk 'Awra ne. Duk abin da ya wuce haka dole a rufe shi. Wannan ya samu ne daga fadin Allah (SWT): "Kada su bayyana adon jikinsu sai abin da ya bayyana daga gare shi". Abin da ya bayyana shi ne fuska da hannaye, domin su ne sassan jiki da matan Musulmi suka bayyana a gaban Manzon Allah ﷺ, kuma ya amince da hakan ta hanyar yin shiru. Haka kuma, su ne sassan jiki da ake bayyanawa a Hajji da Sallah, da kuma sassan da aka saba bayyanawa a zamanin Manzon Allah ﷺ, watau a lokacin saukar Aya.

Therefore, it is allowed for the man and woman to look at each other as long as they are looking at other than each others 'Awrah and without the intention of lust. The 'Awrah of the woman is her entire body except her face and hands. Thus, her neck, hair (even one hair) and any side of her head are 'Awrah. Anything other than that must be covered. This is taken from the saying of Allah (swt): “And they are not to show their charms except that which is apparent”. That which is apparent are the face and the hands because they are the body parts that were shown by the Muslim women in front of the Prophet (swt) and to which He approved by his silence. Also, these are the parts of the body that are shown in Hajj and Salah, as well as being the parts which were usually shown at the time of the Messenger (swt), i.e. at the time of the revelation of the Ayah.

Bugu da kari, akwai wasu hujjoji da ke tabbatar da cewa 'Awrah na mace shi ne dukkan jikinta, sai dai fuskarta da hannayenta kawai. Manzon Allah ﷺ ya ce: "Mace 'Awrah ce." Ya kuma ce: "Idan mace ta kai shekarar balaga, ba a halatta mata ta bayyana komai sai wannan" – inda ya nuna fuskarsa – "da abin da ke bayan wannan," inda ya riƙe hannunsa ya bar tazarar kusan hannu tsakanin dunƙulensa da tafin hannunsa. A wata riwayar kuma, Allah (SWT) ya ce wa Asma'u 'yar Abu Bakr: "Ya Asma'u, idan mace ta kai shekarar balaga, ba a ganin komai daga jikinta sai wannan da wannan" – yana nuna fuskarsa da hannayensa. Waɗannan hujjoji ne bayyanannu kuma sarara da ke nuna cewa dukkan jikin mace 'Awrah ne, sai fuska da hannaye, kuma mace tana wajaba ta rufe 'Awrah ɗinta, watau dukkan jikinta, sai fuska da hannaye.

Furthermore, there are other proofs confirming that the woman's 'Awrah is her entire body while her hands and face are the only exception. The Messenger of Allah (pbuh) said: “The woman is ‘Awrah.” He also said: If the woman reaches the age of puberty, she is not permitted to show but her face and what is beyond this (point), where He held his arm and left a distance of a fist or so between his fist and the hand. In another report, He (swt) said to Asmaa bint Abu Bakr: “O Asmaa, if the woman reaches the age of puberty, nothing should be seen of her but this and this” - pointing to his face and hands. These are clear and explicit evidences that the entire body of the woman is 'Awrah with the exception of the face and hands, and that the woman is obliged to cover her 'Awrah i.e. her entire body with the exception of the face and hands.

Game da kayan da ake amfani da su wajen rufe jikin mace, Mai Shari'a bai ƙayyade wata tufa ta musamman don rufe 'Awrah ba. Shari'a kawai ta ce: "kuma kada ta bayyana daga gare ta", wato 'Awrah kada ta bayyana, ba za a nuna ta ba, ba a yarda ta nuna ta ba, kuma bai dace a gan ta daga gare ta ba. Saboda haka, duk wani nau'in tufa da ke rufe dukkan jikin mace banda fuska da hannaye ana ɗaukarta a matsayin abin rufewa (Saatir), ko da wane irin siffa ce. Don haka, doguwar riga, wando, siket ko safa, duk ana ɗaukar su a matsayin abin rufewa (Saatir). Wannan saboda Mai Shari'a bai ƙayyade irin tufafin ko siffarsu ba. Saboda haka, duk wani zane da ke rufe 'Awrah, watau ba a ganin 'Awrah ta cikinsa, ana ɗaukar sa a matsayin halal wajen rufe 'Awrah, ko da wane irin siffa, nau'i ko yawan guntu-guntu yake da su.

As for the material used for covering the body of the woman, the Legislator did not specify a specific attire to cover the 'Awrah. The Legislation merely said: and not to appear from her i.e. the 'Awrah should not appear, they are not to show, she is not allowed to show, and it is not fitting to be seen from her. Thus, any type of clothing that covers her entire body except her face and hands is considered a covering (Saatir) whatever its shape. So, the long dress, the pants, skirt or the socks are all considered covering (Saatir). This is because neither the type of clothes nor the shape of clothes has been specified by the Legislator. Therefore, every cloth that covers the 'Awrah i.e. the 'Awrah is not seen through it, is considered legally valid to cover the 'Awrah regardless of its shape, type and number of pieces.

Shari'a ta wajabta cewa tufafi dole su rufe fata. Wannan yana nufin tufafin dole su ɓoye launin fata, misali, bai kamata a iya gane shi a matsayin fari, ja ko baƙi ba. A wata ma'ana, duk abin da ake amfani da shi wajen rufe 'Awrah dole ya yi haka ta yadda ba za a san launin fata ba. Idan tufafin sun yi sirara har launin fata ya bayyana, to wannan tufafin bai dace ya rufe 'Awrah ba. 'Awrah a irin wannan yanayi ana ɗaukarsa a matsayin an bayyana shi, domin rufin ba a ɗauka a matsayin ingantacce sai dai idan ya ɓoye fata. 'Aisha, Allah ya yarda da ita, ta ruwaito cewa Asma'u 'yar Abu Bakar ta shiga gidan Manzon Allah ﷺ sanye da tufafi sirara. Sai ya juya fuskarsa ya ce: "Ya Asma'u, idan mace ta balaga, ba ya halatta a ga wani abu daga jikinta sai wannan da wannan." Manzon Allah ﷺ bai ɗauki sirarar tufafin a matsayin wanda ke rufe 'Awrah ba. Ya ɗauki Asma'u a matsayin wadda ta bayyana 'Awrah ɗinta, don haka ya juya fuskarsa, kuma ya umarce ta da ta sa tufafin da zai rufe 'Awrah ɗinta. Hadisin Usama ma yana ƙara bayyana wannan, inda Manzon Allah ﷺ ya tambaye shi game da "cuptiyah" (sirarar tufa), sai ya amsa cewa ya sanya wa matarsa ita. Manzon Allah ﷺ ya ce: "Ka umarce ta da ta sa ghilalah (tufa ta ciki) a ƙarƙashinta, don ina tsoron kada ta bayyana girman ƙasusuwanta." Cuptiyah wani irin zane ne sirara. Da Manzon Allah ﷺ ya ji cewa Usama ya sanya matarsa a cikinta, sai ya umarce shi ya gaya mata ta sa tufa a ƙarƙashinta domin fatarta kada ta bayyana ta cikin zanen cuptiyah. Manzon Allah ﷺ ya ce: "Ka umarce ta da ta sa ghilalah a ƙarƙashinta." Ya bayar da dalilin wannan umarni ta hanyar cewa: "Don ina tsoron kada ta bayyana girman ƙasusuwanta." Kalmar da ya yi amfani da ita ita ce tasif, kuma ana amfani da irin wannan kalma a kan abin da ke bayyana ta gefe (mai haske). Saboda haka maganarsa Tasif ta samo asali ne daga masdarin wasf. Ana amfani da wasf ne kawai ga abin da ke nuna abin da ke bayansa, ba ga abin da ke bayyana siffar jikin da ke bayansa ba. Shi ya sa (SWT) ya ce Tasif, ba Tushakkil ba, wato: "Ina tsoron zai bayyana abin da ke bayansa", wato girman kasusuwa, watau launinsu, ba siffarsu ba. Dukkan hadisan biyu da aka ambata a sama sun bayyana a fili cewa Ash-Shaari' ya tanadi cewa abin da ake amfani da shi wajen rufe 'Awrah dole ne ya rufe fata ta yadda ba zai bayyana abin da ke bayansa ba. Saboda haka mace dole ta yi amfani da zane wanda ba shi da sirara sosai don rufe 'Awrah.

However, the Legislator stipulated that clothes must cover the skin. This means the clothes must hide the colour of the skin, for example, it should not be identified as white, red or black. In other words, whatever is used to cover the 'Awrah must do so in such a way that the colour of the skin is not known. If the clothing is thin enough to let the colour of the skin be seen, then that clothing is unfit to cover the 'Awrah. The 'Awrah in such cases is considered to be revealed, for the covering is not considered valid unless it conceals the skin. 'Aisha, may Allah be pleased with her, reported that Asmaa bint Abu Bakr entered upon the dwelling of the Messenger of Allah (pbuh) while wearing thin clothes. He (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this.” The Messenger of Allah (pbuh) did not consider the thin garment to be covering the 'Awrah. He (pbuh) considered Asmaa to have revealed her 'Awrah, to which He reacted by turning his face away and commanded her to wear a garment, which would cover her 'Awrah. This is further illustrated by the Hadith of Usama where the Messenger (pbuh) inquired from Him about the cuptiyah (thin garment) and to which He replied that He dressed his wife in it. The Messenger (pbuh), in response said: “Command her to wear a ghilalah (under garment) underneath it, for I fear it might describe the size of her bones.” The cuptiyah cloth is a type of cloth that is thin. Once the Messenger (pbuh) found out that Usama dressed his wife in it, He commanded Him to tell her to wear a garment under it in order for her skin not to appear through the cuptiyah cloth. The Messenger (pbuh) said: “Command her to wear a ghilalah under it”. He gave his reason for this command by saying: “For I fear it might describe the size of her bones.” The word He (pbuh) used was tasif. Such a word is used in reference to something that is transparent. Thus his saying Tasif is derived from the verbal noun wasf. Wasf is only used for something that shows what is behind it, and not for something that describes the form of the body behind it. That is why He (swt) said Tasif and not Tushakkil, i.e. I fear that it will reveal what is behind it, meaning the size of the bones, that is, their colour, not their shape. Both of the above mentioned Ahadith are clear that the Legislator stipulated that the material used to cover the 'Awrah must cover the skin in such a way that it does not reveal what is behind it. Therefore, the woman must use a cloth that is not too thin in order to cover the 'Awrah.

Wannan magana ita ce game da rufe 'Awrah. Bai kamata a rude ta da sutturar mace a bainar jama'a ba, ko kuma Tabarruj (bayyana kyan jiki) da wasu nau'o'in tufafi ke nunawa ba. Ko da tufafi na rufe 'Awrah, hakan ba yana nufin mace tana da izinin sanya shi a bainar jama'a ba, domin a bainar jama'a Shari'a ta ƙayyade wani takamaiman nau'in sutura. Kawai amfani da abin da ke rufe 'Awrah a bainar jama'a bai wadatar ba. Misali, wando yana rufe 'Awrah, amma duk da haka ba a iya sanya shi shi kaɗai a bainar jama'a ba, watau bai dace a sa shi a babbar hanya ba. Dalili kuwa shi ne akwai wata takamaiman sutura da Shari'a ta wajabta a sa a babbar hanya. Idan mace ta saɓa wa umarnin Mai Shari'a ta sanya tufafi daban da waɗanda Mai Shari'a ya ƙayyade, to za ta yi zunubi. Don haka, al'amarin rufe 'Awrah ba dole ne a rude shi da sutturar mace a bainar jama'a ba. Haka nan, al'amarin rufe 'Awrah ba dole ne a rude shi da al'amarin Tabarruj ba. Misali, wando, muddin ba an yi shi da siriran yadi ba, yana rufe 'Awrah, amma hakan ba yana nufin mace za ta iya sa shi a gaban maza baƙi (waɗanda ba mahramanta ba) ta yadda za ta bayyana kyanta da kwalliyarta ba. Ko da yake a wannan yanayin za ta rufe 'Awrah, za ta kasance cikin halin Tabarruj, wanda Mai Shari'a ya haramta. Saboda haka, kasancewar 'Awrar mace a rufe take, ba ya nufin cewa tufafinta suna hana ta kasancewa cikin halin Tabarruj. Sakamakon haka, bai kamata a sami rudani tsakanin al'amarin rufe 'Awrah da al'amarin Tabarruj ba. Kowanne daga cikinsu ya bambanta da ɗayan.

This is the subject of covering the 'Awrah. This subject should not be confused with the woman's dress in public life, or the Tabarruj (revealing the beauty) portrayed by some types of clothes. Even though a garment covers the 'Awrah, it does not mean that the woman is allowed to wear it in public, whilst in public a specific type of clothing has been specified by the Legislator. To merely use something that covers the 'Awrah while in public is not sufficient. So trousers, for example, do cover the 'Awrah, but still cannot be worn alone in public i.e. it is not proper to be worn in the main street. This is because there is a specific dress that Shar’a obliged to be worn in the main street. If the woman disobeyed the command of the Legislator and wore clothes different from those determined by the Legislator, she would have sinned. The issue of covering the 'Awrah therefore, must not be confused with the woman's dress in public. Similarly, the issue of covering the 'Awrah must not be confused with the issue of Tabarruj. Trousers for example, as long as they are not made of thin material, do cover the 'Awrah, but this does not mean that a woman can wear them in front of non-mahram men in such a way that she would be revealing her beauty and charm. While she would be covering her 'Awrah in this case, she would be in a state of Tabarruj, which is forbidden by the Legislator. So, the fact that the woman has her 'Awrah covered, does not mean that her clothing prevents her from being in a state of Tabarruj. Consequently, there should be no confusion between the issues of covering the 'Awrah and Tabarruj. Each is different from the other.

Dangane da tufafin mace a rayuwar jama'a, Mai Shari'a (Allah) ya wajabta mata ta sa wani babban rigar waje da ake kira Jilbab, wanda ke rufe tufafinta na gida kuma ya sauka har ya rufe ƙafafunta. Idan ba ta da irin wannan Jilbab, dole ne ta aro daga makociya, abokiyar mata ko dangi. Idan ta kasa aro, ba a yarda ta fita ba tare da irin wannan zane ba. Idan ta fita ba tare da rigar waje a bisa tufafinta na gida ba, za ta yi zunubi, domin ta bar wani wajibi daga Allah (SWT). Wannan magana ce game da ƙasan tufafin mace. Amma game da sashen sama, dole ne ta sami Khimar (mayafi) ko wani abu makamancinsa, wanda ke rufe dukkan kai, wuya da buɗewar riga a ƙirji. Irin wannan Khimar ya zama dole a samu a lokacin da ta fita a jama'a, domin wannan shi ne sashen sama na tufafin mace a rayuwar jama'a. Da zarar mace ta mallaki waɗannan tufafi biyu, ana ba ta damar barin gidanta. Idan mace ba ta da waɗannan tufafi biyu, ba a yarda ta fita ko kaɗan ba. Wannan saboda umarnin sa tufafi biyu ɗin nan gabaɗaya ne kuma zai ci gaba da kasancewa haka, domin babu hujja da za ta keɓe shi. Game da dalilin da ya wajabta sa waɗannan tufafi biyu a rayuwar jama'a, shi ne faɗin Allah (SWT) dangane da sashen sama na tufafin:

With regard to the woman's dress in public life, the Legislator has obliged her to wear a wrap (Jilbab) which conceals her (home) clothes and drapes down until it covers her feet. If she does not have such a wrap (Jilbab), she must borrow one from a neighbour, female friend or relative. If she is unable to borrow one, she is not allowed to go out without such a cloth. If she leaves without a wrap over her (home) clothes, she would be sinful, for she has abandoned an obligation from Allah (swt). This is in reference to the lower portion of woman's clothes. As for the upper portion, she must have a Khimar (head cover) or anything similar, which covers the entire head, the neck and the opening of the garment on the chest. Such a Khimar should be available when she goes out in public as this constitutes the upper portion of the woman's dress in public life. Once the woman has these two items of clothing, she is allowed to leave her home. If the woman does not have these two pieces of clothes, she is not allowed to go out at all. This is because the command to wear these two pieces is general and it will remain so, since there is no proof to make an exception to that. As for the evidence which obliges these two items of clothing to be worn in public life, it is the saying of Allah (swt) with respect to the upper part of the clothing:

"Kuma su bari su sanya mayafansu (khumur) a kan wuyansu da kirjinsu (juyub). Kada kuma su bayyana kwalliyarsu sai ga mazajensu..." [An-Nur: 31] Game da faɗinsa (SWT) dangane da ƙasan jiki kuwa:

“Let them draw their head-coverings (khumur) over their necks and bosoms (juyub). And let them not display (more of) their charms to any but their husbands...” [An- Nur: 31] As for his (swt) saying regarding the lower half:

"Ya kai Annabi! Ka gaya wa matayenka da 'ya'yanka mata da matan muminai su saukar da mayafansu (Jalabeeb) a kan jikinsu duka" [Al-Ahzab: 59] Haka kuma, an ruwaito daga Umm Atiyya (ra.), wadda ta ce: Manzon Allah ﷺ ya umarce mu da mu fitar da matasan mata, da matan da ke haila, da matan da suke sanye da mayafi zuwa wuraren bukukuwan Eid guda biyu. Matan da ke haila an umarce su su nisanci salla, amma su halarci alheri da kiran Musulmai zuwa ga addini. Na ce, "Ya Manzon Allah, to me ya kamata ga wadda ba ta da jilbab?" Ya ce: "Ta sanya jilbab na 'yar'uwarta." Wadannan dalilai a bayyane suke wajen nuna tufafin mace idan tana cikin jama'a. Don haka Allah ya bayyana a cikin wadannan ayoyi da ke sama, daidai, cikakke kuma gabaki daya, tufafin da Allah (SWT) ya wajabta wa mace ta sa a rayuwar jama'a. Allah (SWT) ya ce game da sashin sama na tufafin mace:

“Oh Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jalabeeb) all over their bodies” [Al- Ahzab: 59] Additionally, it has been narrated from Umm Atiyya (ra.), who said: The Messenger of Allah (pbuh) ordered us to bring out the young women, the menstruating women and veiled women for the two Eid festivals. The menstruating women were to keep away from prayer, yet witnessing the goodness and the Daw’ah (address) to the Muslims. I asked, “O Messenger of Allah, what about one who does not have a Jilbab?.” He said: “Let her use the Jilbab of her sister”. These evidences are clear in their indication of a woman's dress when in public. Allah has thus described accurately, completely and comprehensively in these above verses clothing which He (swt) has obliged the woman to wear in public life. Allah (swt) has said with respect to the upper part of a woman's clothing:

"Kuma bari su ja mayafinsu (khumur) su rufe wuyoyinsu da kirjinsu" [An-Nur: 31], watau, su lullube mayafansu a kan wuyoyinsu da kirjinsu, kuma su boye abin wuya na riga da tufa daga wuya da kirji. Dangane da kasan tufafin mace kuwa, Allah (SWT) ya ce:

“Let them draw their head-coverings (khumur) over their necks and bosoms (juyub)” [An- Nur: 31] i.e., to drape their head-coverings over their necks and bosoms and to conceal the collar of the shirt and garment from the neck and chest. As regards the lower part of a woman's clothing He (swt) said:

“Su zame tufafinsu a jikinsu” [Al-Ahzab: 59] wato, su lulluɓe tufafinsu a kan jikinsu, waɗanda suke sanyawa a bisa tufafinsu na yau da kullum idan za su fita, suna sanye da abin rufe jiki (Mula'a) ko zane mai faɗi (Milhafa) wanda ake lulluɓewa ƙasa. Game da hanyar gaba ɗaya ta sanya wannan tufafi, Allah (SWT) ya ce:

“To draw their cloaks all over their bodies” [Al- Ahzab: 59] i.e. to drape their garments over their bodies which they wear over their normal clothes when going out, wearing a cover (Mula'a) or sheet (Milhafa) of cloth which is draped down. Concerning the general manner in which this clothing should be worn Allah (swt) has said:

“Kuma kada su nuna adonsu (Zeenah) sai dai abin da ya bayyana” [An-Nur: 31]. Abubuwan adon jiki, wato sassan jiki da suka hada da kunnuwa, hannaye da kasan kafa, bai kamata a nuna su ba, sai abin da ya saba bayyana daga gare ta a lokacin da wannan ayar ta sauka, wato hannaye da fuska. Bisa ga wannan bayani mai tsauri, a bayyane yake menene suturar mace a rayuwar jama'a. Hadisin Umm Atiyya ya bayyana sarai wajibcin da ke kanta na sanya riga wadda za ta rufe tufafinta na yau da kullum idan za ta fita. Lokacin da ta ce wa Manzon Allah (tsira da amincin Allah su tabbata a gare shi): “Ya Manzon Allah, me za a ce game da wadda ba ta da jilbab?” Manzon Allah ﷺ ya umarce ta da cewa: “Ta yi amfani da jilbab din 'yar'uwarta.” Lokacin da ta gaya wa Manzon Allah ﷺ cewa ba ta da wata riga da za ta sanya a kan tufafinta don ta fita, sai ya umarce ta da ta aro daga 'yar'uwarta. Wannan yana nufin cewa idan ba ta iya aro ba, to ba zai dace ta fita ba. Wannan alama ce (Qarina) da ke nuna cewa umarnin da ke cikin wannan hadisi wajibi ne (Wujub). Saboda haka, wajibi ne mace ta sanya jilbab a kan tufafinta na yau da kullum idan tana son fita. An sharadanta cewa jilbab ya sauka har kasa har ya rufe kafafu, domin Allah ya ce a cikin ayar: “Su saukar da mayafansu (Jalabeeb) a jikinsu duka.” [Al-Ahzab: 59], wato su saukar da jilbabansu, domin harafin min (daga) a nan ba na sashe ba ne, illa na bayani. Wato su saukar da mayafinsu (Mula'a) da zanin su (Milhafa) har zuwa kasa. Tun da aka ruwaito daga Ibn Umar cewa Manzon Allah ﷺ ya ce: “Ranar Kiyama, Allah ba zai dube da rahama ga wanda ya ja tufafinsa a bayansa cikin girman kai ba.” Umm Salama ta tambaya: “To me mata za su yi da gefen tufafinsu?” Ya amsa: “Bari su kara tsawon hemansu da tsayin tafin hannu.” Sai ta tambaya: “To ai ƙafafunsu za su bayyana!” Sai ya ce: “Bari su kara tsawon hannu daya, kada su kara fiye da haka.” Wannan a fili yake yana nuna cewa tufar da ake sanyawa a kan kayan jiki, watau mayafi (Mula'a) da zani (Milhafa), dole ne a sauke ta zuwa kasa har ta rufe kafafu. Ko da an rufe kafafun da safa ko takalmi, hakan ba zai maye gurbin sauke tufar zuwa kasa ta hanyar da ke nuna cewa an sanya ta ba. Ba wajibi ba ne a rufe kafafu (ta hanyar sauke tufar) idan an riga an rufe su (da takalmi da safa). Amma dole ne a sauke tufar, jilbab din ya sauka zuwa kasa a fili, har a fahimci cewa tufar rayuwar jama'a ce, wadda mace ta wajaba ta sa. Sauke tufar dole ne ya zama a bayyane, bisa ga fadar Allah (SWT): “Su sauke jilbabinsu a kansu.” [Al-Ahzab: 59] Daga wannan a bayyane yake cewa mace tana wajaba ta sami tufa mai fadi da sakewa (baggy), wadda take sanyawa a kan kayanta na gida domin ta fita. Idan ba ta da irin wannan tufa kuma tana son fita, to ta aro daga 'yar uwarta, watau ta aro tufar daga duk wata mace musulma, wadda ake sanyawa a kan kayan gida. Idan ba ta sami wanda za ta aro daga gare shi ba, kada ta fita sai ta samu tufar da za ta sanya a kan kayan gidanta. Idan ta fita sanye da kayan gida ba tare da tufa mai fadi da sakewa wadda ke sauka zuwa kasa ba, to za ta yi zunubi ko da dukkan 'Awrah dinta ya rufu. Sanya tufa mai fadi da sakewa, wadda ke sauka zuwa kasa har zuwa kafafu, wajibi ne (Fard). Idan ba ta sanya wannan tufar ba, to za ta saba wannan wajibi kuma za ta yi zunubi a wurin Allah (SWT). Za a hukunta ta da gwamnati ta hanyar hukuncin Ta'zeer (hukunci na hankali/na ƙaddara).

Sauran batutuwa biyu da ake buƙatar tattaunawa a kansu dangane da mace tana kallon namiji da namiji yana kallon mace su ne: na farko, kasancewar maza baƙi (waɗanda ba mahrami ba) a cikin gidaje da izinin mazaunan gidan, da kuma kallon su ga matan da suke sanye da tufafinsu na gida na yau da kullum, suna ganin sassan jikin mace da suka wuce iyakar hannu da fuska. Na biyu, batun matan da ba musulmi ba ma har ma da musulmi a cikin jama'a waɗanda ke nuna fiye da hannu da fuska. Wadannan batutuwa biyu gaskiya ne, haka nan gaskiya ne cewa musibar su ta shafi musulmi. Saboda haka, hukuncin Allah (SWT) game da waɗannan batutuwa biyu dole ne a fayyace shi.

Two issues remain to be discussed with regards to the woman looking at the man and the man looking at the woman. The first issue is the presence of male non-Mahrams in houses with the permission of their occupants, and their looking at the women who are attired in their normal home clothes and seeing the parts of the woman's body which exceed the limit of the hands and face. The second is the issue of non-Muslim and even Muslim women in public who display more than their hands and face. These two issues are a reality and so is the reality of their affliction on Muslims. Therefore, the ruling of Allah (swt) with regards to these two issues must be clarified.

A farko, akwai yiwuwar 'yan'uwa maza ko dangi su zauna tare a gida ɗaya da matan juna, kuma kowace mace tana bayyana a gaban juna cikin tufafin gida, gashinta, wuyanta, hannayenta da ƙafafunta na ƙasa suna bayyane, haka ma duk abin da tufafin gida zai iya nuna. 'Yan'uwan mijinta, ko dangin da ba mahramunta ba, suna kallonta irin yadda 'yan'uwanta maza, mahaifinta da sauran mahrama irinsu ke kallonta, duk da cewa ɗan'uwan mijinta ba mahraminta ba ne, kamar kowane baƙon namiji. Haka nan, dangi suna ziyartar juna, kamar 'yan uwan juna na ɓangaren uwa da na uba, da sauran irin waɗannan alaƙa marasa mahram ko baƙi. Yakan faru suna gaishe da mata kuma suna zama da su yayin da suke cikin tufafinsu na gida da suke nuna fiye da hannaye da fuska, kamar gashi, wuya, hannaye da ƙafafu na ƙasa. Maza baƙi suna mu'amala da dangin mata marasa rufe jiki kamar dai mahramai ne. Abin takaicin shi ne wannan matsala ta yaɗu, kuma yawancin Musulmi sun shiga cikinta, suna ganin ya halatta (Mubah). Hukuncin wannan shi ne: Allah ya haramta gaba ɗaya mace ta zama abin kallo ko abin jin daɗin sha'awa. Ya keɓe jin daɗin sha'awa ga ma'aurata, sannan ya keɓe kallon kyawun mace ga mutane goma sha biyu, baya ga su da waɗanda suke kamarsu, kamar kawu na uwa da na uba. Allah (SWT) ya keɓe mace ta bayyana hannayenta da fuskarta ga dukan maza. Jin daɗin sha'awa, wato kallon sha'awa, haramun ne gaba ɗaya sai ga miji. Kallon hannu da fuska kawai a matsayin kallo kawai, ba tare da sha'awa ba, halal ne babu shakka ba tare da takura ba. Kallon fiye da hannu da fuska kuwa haramun ne gaba ɗaya sai ga mahramai waɗanda Allah ya ambata.

As for the first issue, there may be brothers or relatives living together in the same house with the wives of each appearing before each other in their home clothes, with their hair, neck, arms and lower legs showing as well as anything else the home clothes may reveal. Her brother-in-laws or her nonmahram relatives look at her in the same way as her brothers, father and other such Mahrams look at her, even though her brother-in-law is non- Mahram like any other non-Mahram. Similarly, relatives visit each other such as cousins (on the maternal and paternal sides), and other such non-mahram relations or non-relatives. It happens that they greet the women and sit with them whilst they are attired in their normal home clothes that show more than their hands and face such as their hair, neck, arms and lower legs. The non-Mahram men deal with their uncovered female relatives as if they are Mahrams. Sadly, this problem is widespread and most Muslims are afflicted by it and they think it is permitted (Mubah). The ruling concerning this is that Allah has absolutely forbidden the woman to be an object to be looked at or for sensual pleasure. He made the sensual pleasure an exception for spouses and then He made the charms i.e. the gaze at it, an exception for twelve categories of people in addition to them and those that are similar to them such as the maternal and paternal uncles. Allah (swt) made an exception of the woman showing her hands and face to all men. The sensual pleasure, that is, the lustful look is completely Haram except for the husband. Looking at just the hands and face as a mere look is undoubtedly permitted (Mubah) without restriction. Looking at more than the hands and face is absolutely Haram except for the Mahrams whom Allah has mentioned.

Da farko an tattauna hukuncin Shari'ah game da rayuwar jama'a kamar yadda yake a cikin nassoshi (Nusus). Game da rayuwar keɓe kuwa, Mai Shari'a ya halatta wa mace ta bayyana fiye da hannayenta da fuskarta, abin da kan bayyana a al'adance idan tana aikin gida. Allah (SWT) ya ce:

Previously discussed was the Shari'ah ruling with regards to public life as can be found in the texts (Nusus). Regarding the private life, the Legislator has permitted the woman to reveal more than the hands and face of that which normally appears when she does the housework. Allah (swt) said:

"Ya ku waɗanda suka yi imani! Bari bayinku maza da bayinku mata, da waɗanda ba su kai balaga ba daga cikinku, su nemi izininku (kafin su shigo wajenku) a lokuta uku: kafin sallar asuba, da lokacin da kuke cire tufafinku saboda hutun tsakar rana, da bayan sallar isha'i." [An-Nur: 58] Allah (SWT) ya umarci yara maza waɗanda ba su kai balaga ba, da bayi, kada su shiga wajen mata a waɗannan lokuta uku. Sannan ya halatta musu shiga a wasu lokuta banda waɗannan uku.

“Oh you who believe! Let your legal slaves and slave-girls, and those amongst you who have not reached the age of puberty ask your permission (before they come to your presence) on three occasions; before fajr (morning) prayer, and while you take off your clothes for the noon day (rest), and after ishaa (late-night) prayer” [An- Nur: 58] Allah (swt) has ordered the boys who have not reached the age of puberty, and slaves, not to call upon women at those three times. He then permitted them to enter at other than those three times:

“Wannan lokuta uku ne na sirri a gare ku. Sauran lokuta babu laifi a gare ku ko a kansu su yi ta kai-komo” [An-Nur: 58]. A bayyane yake cewa, sauran lokuta banda waɗannan lokuta uku, ƙananan yara da bayin mace na iya shiga wurin mace ba tare da izininta ba, suna sanye da tufafin gida. Don haka fahimta ita ce, mace tana da izinin zama a gidanta sanye da tufafin gida, kuma an halatta mata ta bayyana cikin waɗannan tufafi a gaban ƙananan yara da bayinta. Saboda haka, mace tana da izinin zama a gidanta cikin tufafin gida ba tare da wata shakka ba, kuma ba za ta yi zunubi ba. Ya halatta ga ƙananan yara da bayinta su shiga gidanta ba tare da izini ba, su gan ta a irin wannan yanayi. Kamar bayi kuma su ne ma’aikatan da suke aiki a cikin gida, koda kuwa maza ne baƙi ba mahrami ba. Tun da ayar ta halatta wa bawa shiga ba tare da izini ba saboda suna ta kai-komo a kansu, kamar yadda Allah (SWT) ya ce:

“These three times are of privacy for you, other than these times there is no sin on you or on them to move about”. [An- Nur: 58] It is clear that other than at those three times, young boys and the slaves of women can visit women without their permission whilst wearing their home clothes. So it is understood that the woman is allowed to reside in the house whilst attired in her home clothes, and permitted for her to appear in these clothes before young boys and her slaves. Thereupon, the woman is allowed to live in her house in her home clothes without any doubt, and she will not be committing any sin. It is permissible for young boys and her slaves to enter her home without permission and to see her in such a condition. Similar to slaves are the servants who work in the house even if they are non-mahram men. Since the verse justifies the slave entering without permission by the fact that they move about them, as Allah (swt) said:

“Ko kuma su yi zagaye suna yi wa juna hidima”. [An-Nur: 58] watau, saboda suna zagaya muku, ko kuma suna zagayawa a tsakaninsu. Wannan dalili (Illa) da yake kasancewa ga bawa, yana kasancewa ga bawa da kuma duk wanda yake kama da bawa. Saboda haka, mace a cikin gida ba ta wajaba ta rufe abin da ya wuce hannaye da fuska ta fuskar abin da yakan bayyana a lokacin da take aikin gida ba, sai dai idan ta tsirara ko kuma ta yi kusan tsirara, wato sai dai a cikin waɗannan abubuwa uku. Amma game da waɗanda ba su ne ƙananan yara maza ba, bayi da masu hidima, Allah (SWT) ya bayyana hukuncinsu a cikin rayuwar gida, domin ya umarce su da neman izini kafin su shiga.

“Or to move about attending to each other”. [An- Nur: 58] i.e. because they move about you, or, they move about them. This reason (Illa) that exists for the slave, exists for the servant and all those similar to the servant. Accordingly, the woman in private is not obliged to cover that which exceeds the hands and face in terms of what normally appears when she is doing her household work except if she is naked or semi-naked, that is except in those three circumstances. As for those other than young boys, slaves and servants, Allah (swt) has clarified the judgement on them in the private life as He ordered them to seek permission before they enter:

"Ya ku waɗanda suka yi imani! Kada ku shiga gidajen da ba naku ba, sai kun nemi izini kuma ku yi sallama ga mazaunansu." [An-Nur: 27] Allah (SWT) ya umurce Musulmi da neman izini (Istizan) — inda Ya yi amfani da kalmar istinas, ma'ana neman sanin juna da amincewa — idan Yana son shiga gidan da ba nasa ba. Idan kuwa zai shiga gidansa, ba ya bukatar neman izini. Dalilin saukar wannan ayar (Asbab Nuzul) an gani ne a lokacin da wata mace daga Ansar ta ce: "Ya Manzon Allah! Ina zaune a cikin gida a irin halin da ba na son kowa ya ganni, ba mahaifina ba, ba ɗana ba. Amma mahaifina yana zuwa ya shiga gidana ba tare da izini ba. Mazan iyalina suna ci gaba da shiga yayin da nake cikin wannan hali. To me zan yi?" Sai aka saukar da ayar neman izini (Istizan). Idan dalilin saukar ayar yana da alaƙa da lafazi (Mantuq) da ma'anar (Mafhum) wannan Aya, zai nuna cewa abin da ake magana a kai a rayuwar sirri ba batun rufe ko rashin rufe 'Awrah ba ne, a'a, batun tufafin gida ne na mace. Allah (SWT) bai umurci mata da kada su sanya tufafin gida ko su rufe kansu ba, sai dai ya umurci maza da neman izini kafin su shiga. A wannan hali babu banbanci ko su Mahram ne, ko ba Mahram ba, maza ne ko mata. Mahaifi da bare mai ajinabi (Ajnabi) don haka daidai suke da namiji da mace, sai dai kawai yara maza ƙanana, bayi da ma'aikata. Saboda haka, mutum mai zama da matarsa, a gidan da wani namiji ko mace ke zaune, yana da hukunci iri ɗaya da zaman tare da ɗan'uwa da uba, ko Mahram ne ko ba Mahram ba (Ajnabi). Babu laifi ga mace idan ta bayyana cikin tufafin gida a cikin sirri. Amma ga namiji, dole ne ya nemi izini idan yana son shiga gidan da ba nasa ba. Amma mutumin da yake kallon mace a cikin tufafinta na gida, wannan lamari ne daban, domin yana da alaƙa da kallo, ko a ɓoye ne ko a wani wuri. Allah (SWT) ya haramta wa wanda ba Mahram ba ya ga fiye da hannaye da fuska, yayin da ya halatta hakan ga Mahrams. Ya umurci maza da su runtse ganinsu idan ya wuce hannaye da fuska. Sai dai Allah (SWT) ya yafe kallon, wanda ba cikakken kallo ba ne. Haramcin kallon fiye da hannaye da fuska a bayyane yake. Runtse gani daga abin da ya wuce hannaye da fuska ya bayyana inda Allah (SWT) ya ce:

“Oh you who believe! Enter not houses other than your own, until you establish familiarisation and greet their inhabitants.”[An- Nur: 27] Allah (swt) has commanded that the Muslim seeks permission (Istizan) (for which He has used the word istinas meaning familiarisation) when He wishes to enter a house other than his own.When He wishes to enter his own house it is not necessary for Him to seek permission. The cause of revelation (Asbab Nuzul) for this verse can be seen when a woman from the Ansar said: “Oh Messenger of Allah! I live in the house in such a state (condition) that I do not wish anyone to see me. Neither my father nor my son. But my father comes and enters my house (without permission). Menfolk from my family continue to enter whilst I am in such a state. So what shall I do?” The verse of Istizan (seeking permission) was then revealed. If the cause of revelation is linked with the wording (Mantuq) and meaning (Mafhum) of this Ayah it would indicate that the issue in the private life is not the covering or not covering of the 'Awrah, rather it is the woman's attire of her home clothes. Allah (swt) did not order the women not to wear home clothes or to screen themselves but rather ordered that men seek permission before they enter. In this particular situation there is no difference if they are Mahrams, non- Mahrams, men or women. The father and the foreign man (Ajnabi) are thus the same as the man and the woman, the only exceptions being young boys, slaves and servants. Consequently, a man living with his wife, in a house where another man or woman resides, has the same ruling as living with the brother and the father, whether Mahram or non-Mahram (Ajnabi). There is no blame on the woman if she appears in her home clothes in private. As for the man, He must seek permission if He wishes to enter a house other than his own. As for the man looking at the woman in her home clothes, this is a different matter since it relates to looking, whether it is in private or elsewhere. Allah (swt) has forbidden the non-Mahram from seeing more than the hands and face while permitting that to the Mahrams. He ordered men to lower their gaze when it exceeds the hands and face. Allah (swt) has however forgiven the look, which is not a full glance. The prohibition of looking at more than the hands and face is clear. The lowering of the gaze from that which exceeds the hands and face, becomes evident where Allah (swt) commands:

"Ka gaya wa mumini maza su runtse idanunsu daga kallo" [An-Nur: 30]. Abin da ake nufi a nan shi ne runtse ido daga abin da ya wuce hannaye da fuska, kamar yadda ya tabbata ta halaccin kallon fuska da hannaye. Bukhari ya ruwaito: Sa'id b. Abu al-Hasan ya ce wa al-Hasan: "Matan ƙasashen waje suna bayyana ƙirjinsu da kawunansu." Al-Hasan ya ce: "Ka karkatar da kallonka." A cikin Hadisin da ya shafi hana zama a kan tituna, ya ce: "Ka runtse idanunka," wato, a lokacin da mata ke cikin jama'a, suna iya bayyana fiye da hannayensu da fuskokinsu, a wannan yanayi ana umartar maza su runtse idanunsu kuma kada su kalla kwata-kwata. Lokacin da Allah ya hana kallo, ya hana abin da ya wuce hannaye da fuska, wanda ya bayyana a matsayin kallon da aka yi da niyya. Amma kallon da ba da niyya ba, bai hana shi ba, bai kuma umarci a guje shi ba, sai dai ya umarci a runtse ido, kamar yadda Allah (SWT) ya ce:

“Tell the believing men to lower from their gaze” [An- Nur: 30] What is meant here is the lowering of the gaze from that which exceeds the hands and face as evidenced by the permissibility of looking at the face and hands. Bukhari narrated: Said b. Abu al-Hasan said to al-Hasan: “The wives of the non-Arabs reveal their chests and heads.” Al-Hasan responded: “Divert your gaze.” In the Hadith regarding the prohibition of sitting in the streets He said: “Lower your gaze,” that is, whilst in public women may reveal more than their hands and face in which case men are commanded to lower their gaze and not look at all. When Allah forbade the look He prohibited that which exceeds the hands and face which He defined as the premeditated look. As for the non-premeditated look, He did not forbid it or order its abstention but ordered that the gaze should be lowered as He (swt) says:

"lower from (min) their gaze" [An-Nur: 30] Harafin 'Min' a nan yana nuna sashe ne (partative), wato yana nufin cewa su rage wani ɓangare na kallonsu, wanda hakan na nuna halascin kallo na ɗan lokaci, wato kallo na yau da kullum, ba kallon da aka yi niyya ko aka shirya ba.

“lower from (min) their gaze” [An- Nur: 30] The preposition 'Min' here is partative, indicating that they should lower a portion of their gaze, which means the permissibility of the partial gaze, that is the ordinary gaze, and not the premeditated look.

Saboda haka, halal ne namiji ya zauna tare da danginsa. A wannan batu, mahram da wanda ba mahram ba duk daidai suke, misali uba, ɗan'uwa da ɗan'uwan uba. Babu laifi mace ta bayyana cikin tufafin gida a gaban waɗanda suke zaune a gida ɗaya da mijinta ko ɗan'uwanta. Wanda ke zaune a cikin gidan yana da wajibi ya runtse ganinsa. Babu laifi ya kalle ta yadda ya saba yayin da take sanye da tufafin gida, sai dai a cikin lokuta uku, watau sai dai a lokutan nan uku da aka ambata, wato sai dai yanayin da za ta kasance a cikin lokutan nan uku (da aka ƙayyade).

Accordingly, it is permitted for a man to live with his relatives. In this respect the Mahram and non-Mahram are all equal, for example, the father, brother and cousin. There is no harm for the woman to appear in her home clothes in front of those living in the same house with her husband or brother. The man who resides therein is obliged to lower his gaze. There is no harm for Him to look at her normally whilst she is attired in her home clothes except in the three circumstances, i.e. except in the three mentioned time periods, that is, except the situation in which she will be in the three (stipulated) times.

Duk waɗanda suke shiga gida daga waje, ko dangi ne ko ba dangi ba, Mahram ne ko ba Mahram ba, dukansu wajibi ne su nemi izini kafin su shiga. Idan Mahram ne ke shiga gida, mace ba ta wajaba ta rufe kanta a gare su, domin halal ne a gare su su kalli kyawunta, watau 'Awrah dinta. Idan baƙi ba Mahram ba ne, mace ta wajaba ta boye kyawunta a gare su, ba ta nuna fiye da hannayenta da fuskarta ba. Idan ba ta bi haka ba, ta kasance a cikin tufafin gidanta na yau da kullum, to za ta yi zunubi. Namiji a wannan yanayi yana wajaba ya kawar da ganinsa. Bambancin baƙo da wanda ke zaune a cikin gidan shi ne, wanda ke zaune a cikin gidan ba ya bukatar neman izini, domin gidansa ne, kuma mace ba ta wajaba ta yi komai ba saboda tana wurin keɓe. A yanayin baƙo da zai je gida, Allah (SWT) ya bukaci ya nemi izini. Wannan na nuna cewa bai kamata mace ta kasance cikin tufafin gidanta ba sai dai idan baƙon Mahram ne a gare ta. Wajabcin ta rufe kanta yana tabbata ne ta dalilin saukar Ayar. Saboda haka duk wanda zai ziyarci mace, dole ne ya nemi izinin shiga, ko Mahram ne ko ba Mahram ba. Neman izini yana nuna cewa ya kamata ta rufe kanta daga wanda ba Mahram ba.

As for those entering the house from the outside whether relatives, nonrelations, Mahrams or non-Mahrams, they are all obliged to seek permission before they enter. In the case of Mahrams entering the house, the woman is not required to cover herself from them because it is permitted for them to look at her charm, i.e. her 'Awrah. If the visitors are non-Mahrams, the woman is obliged to conceal her charm from them, showing no more than her hands and face. If she does not comply and remains in her ordinary home clothes then she will be sinful. The man is obliged in this case to lower his gaze. The difference between the visitor and the one living in the house is that the latter is not required to seek permission because it is his home and the woman is not required to do anything as she is in a private place. In the situation of a visitor going to a house, Allah (swt) has demanded that He seeks permission. This implies that the woman should not be wearing her home clothes except if the visitor is a Mahram to her. The requirement of her to cover herself is evidenced by the cause of revelation for the Ayah. So if anyone visits a woman, He must ask permission to enter, whether He is a mahram or non-Mahram. The seeking of permission implies that she should cover herself from non-Mahram.

Kashi na biyu: tun bayan da al'adun Yammacin duniya suka mamaye, da kuma mulkin ƙasashen Musulmi da tsarin kufr, mata waɗanda ba Musulmi ba suka fara fitowa suna tsirara a wani ɓangare; suna nuna ƙirjinsu, bayansu, gashinsu, hannayensu da ƙafafunsu na ƙasa. Wasu mata Musulmi suka fara koyi da su, suma suka fita a bainar jama'a cikin wannan yanayi, har ta kai ga cewa namiji ba zai iya bambance tsakanin Musulma da wadda ba Musulma ba idan suka yi tafiya a kasuwa ko suka tsaya a shago suna ciniki. Mazan Musulmi da ke zaune a waɗannan birane ba su iya kawar da wannan munkari da kansu ba. Haka kuma ba su iya zama a waɗannan birane ba tare da kallon waɗannan 'Awrah na mata ba. Namiji zai kan kalli 'awrar mace babu makawa saboda salon rayuwarsu da irin gine-ginen da suke zaune a cikinsu. Babu wani namiji da zai iya kiyaye kansa daga kallon 'awrar mata; hannayensu, ƙirjinsu, bayansu, ƙafafunsu na ƙasa da gashinsu, duk yadda ya yi ƙoƙarin kada ya kalla, sai dai idan ya zauna a cikin gidansa bai fita ba. Namiji ba zai iya zama a gida ba, domin dole ne ya kulla alaƙa da mutane ta fuskar saye da sayarwa, haya, aiki da makamantansu. Ba zai iya yin irin waɗannan alaƙoyi yana kiyaye kansa daga irin wannan 'awrah ba. Sai dai hani na kallon irin waɗannan mata a bayyane yake a cikin Littafi da Sunnah, kuma wannan matsala ana kauce mata ne kawai a yanayi biyu:

As for the second issue; since the onslaught of the western culture and the rule of the Muslim countries by the systems of Kufr, non-Muslim women have started to go out semi-naked; showing their chests, backs, hair, arms and lower legs. Some Muslim women began to imitate them and also went out in public attired in this manner, until a man could not tell the difference between a Muslim woman and a non-Muslim woman when they walk in the market or stand in a shop haggling for purchase. The Muslim men who lived in these cities were unable to eradicate this munkar by themselves. They were also unable to live in these cities without looking at these 'Awrah of women. A man would inevitably look at a woman's 'Awrah due to their lifestyle and the type of building in which they lived. No man could guard Himself from looking at the 'Awrah of women; their arms, chests, backs, lower legs and hair, no matter how much He tried not to look, except if He sat in his own house and didn't leave it. A man could not remain at home as He has to establish relations with people in terms of buying, selling, leasing, work and others similar. He could not undertake such relationships whilst guarding Himself from such 'Awrah. However, the prohibition of looking at such women is clear in the Kitab and Sunnah and this problem is circumvented only in two situations:

Da farko, ganin kwatsam (Nazrat al-Fuja'a), wanda shi ne abin da mutum yake fuskanta yayin da yake cikin jama'a. Wannan mutum ana gafarta masa ganin farko da ba zato ba tsammani (ga 'Awrah), amma yana da wajibi kada ya sake kallo, kamar yadda aka ruwaito daga Jarir b. Abdullah, ya ce: Na tambayi Manzon Allah ﷺ game da ganin kwatsam (Nazrat al-Fuja'a), sai ya umurce ni da in karkatar da idona. An ruwaito daga Ali cewa ya ce: Manzon Allah ﷺ ya ce mini: "Kada ka biye wa kallon farko da kallo na biyu. Na farko an halatta maka, amma na biyu ba a halatta ba." A halin da namijin da ba Mahram ba yake magana da mace wadda kanta da hannayenta ba a rufe suke ba, da kuma sauran sassan jikinta da ta saba bayyanawa, to wajibi ne ya karkatar da ganinsa ya sunkuyar da idanunsa. Abu Dawood ya ruwaito cewa: al-Fadhl b. Abbas yana hawa abin hawa tare da Annabi ﷺ a lokacin da wata mace daga Banu Khath'am ta zo neman Hukunci, sai al-Fadhl ya fara kallonta ita kuma tana kallonsa, sai Manzon Allah ﷺ ya juyar da fuskarsa daga gare ta. Allah (SWT) ya ce:

Firstly, the sudden look (Nazrat al-Fuja'a) which is what He encounters whilst in public. This person is forgiven for the first unexpected look (at an 'Awrah) but He is obliged not to look again as has been narrated from Jarir b. Abdullah, He said: I asked the Messenger of Allah (pbuh) about the sudden look (Nazrat al-Fuja'a), so He instructed me to divert my gaze. It has been narrated on the authority of Ali that He said: The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” In a situation where a non-Mahram man is talking to a woman whose head and arms are uncovered as well as other parts she has become accustomed to show, He must divert his sight and lower his gaze. This has been narrated by Abu Dawood: al-Fadhl b. Abbas was the Prophet's riding partner at the time when a woman from Banu Khath'am came seeking a Hukm (ruling), so al-Fadhl began to look at her and she at Him, so the Messenger of Allah (pbuh) made Him turn his face from her. Allah (swt) Has said:

"Faɗa wa mazan muminai su runtse idanunsu daga kallo, kuma su kiyaye al'aurarsu." [An-Nur: 30] Abin da ake nufi da "runtse ganinsa" shi ne a takaita kallo. Mafita ga wannan matsala ita ce namiji ya runtse ganinsa a lokacin da, misali, yana shiga tattaunawa mai muhimmanci da ita, yana tafiya a mota, ko yana zaune a baranda saboda tsananin zafin bazara. Waɗannan bukatu ne da ke cikin abubuwan da rayuwar jama'a ke buƙata ga namiji. Ba shi da ikon kawar da wannan bala'i na mata na bayyana 'Awrarsu, don haka wajibi ne ya runtse ganinsa bisa ga abin da aya ta tanadar.

“Tell the believing men to lower from their gaze and protect their private parts”. [An- Nur: 30] What is meant by 'lowering the gaze' is to curtail it. The solution to this problem is the lowering of the gaze by the man whilst, for example, partaking in necessary conversations with her, travelling by car or sitting on a balcony due to the intense summer heat. These are needs which are part of the necessities of the public life for man. He does not have the ability to repulse this affliction of the womens' uncovering of their 'Awrah and so He is obliged to lower from his gaze in accordance with the provision of the Ayah.

Ba za a iya cewa a nan ba: cewa wannan bala'i na kallon 'Awrah na mata ya zama abin da ba za a iya kauce masa ba kuma yana da wuya a kiyaye. Haka nan, wannan ka'ida tana saba wa Shari'a. Haramun ba ya zama Halal idan ya zama bala'i, haka nan Halal ba ya zama Haramun idan ya zama bala'i. Ba za a iya cewa waɗannan mata kafirai ne saboda haka a yi musu irin abin da ake yi wa bayi mata ba. Don haka 'Awrarsu tana daidai da ta baiwa. Wannan ba gaskiya ba ne, domin Hadisin yana da fa'ida, ya shafi dukkan mata, ba kawai musulmi mata ba. Annabi ﷺ ya ce: "Ya Asma'u, idan mace ta balaga, ba a halatta a ga wani abu daga jikinta sai wannan da wannan", sannan ya nuna fuskarsa da hannayensa. Hadisin ya hana kallon mace ko musulma ce ko kafira, kuma wannan hukunci ya shafi dukkan yanayi. Ba a kwatanta matar kafira da baiwa ba, domin wannan kwatancen ba shi da ma'ana.

It cannot be said here: that this affliction of looking at the 'Awrah of women has become unavoidable and is difficult to guard against. Indeed, this principle contradicts the Shar’a. The Haram does not become Halal when it becomes an affliction and nor does the Halal become a Haram when it becomes an affliction. It cannot be stated that these women are unbelievers and so they should be dealt with in the same way as the slave girls. Thus their 'Awrah is the same as that of the slave girl. This is not true because the Hadith is general and applies to all women, not exclusively to Muslim women. The Prophet (pbuh) said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this”, and He pointed to his face and hands. The Hadith prohibits looking at a woman whether she is Muslim or non-Muslim and this is general applicable to all situations. The Kafir woman is not compared to the slave girl because the analogy is devoid of meaning.

Maza da ke ziyartar gidajen wasu ba nasu ba, inda mata waɗanda ba mahramunsu ba ke zaune, su kangare idanunsu daga abin da ya wuce hannaye da fuska. Waɗanda ke zaune a birane kuma aka tilasta musu shiga cikin jama'a ko mu'amala da matan Kafirai masu bayyana 'Awrarsu, dangane da saye da sayarwa, magana, haya, ko kwangila, su kangare idanunsu a lokacin. Su takaita haduwarsu da su ga abin da suka zama dole su yi.

Men who visit houses other than their own, where non-Mahram women reside, should lower their gaze from that which exceeds the hands and face. Those who live in the cities and are forced to go into society or deal who are in terms of buying, talking, renting, leasing or selling with Kafir women revealing their 'Awrah, should lower their gaze during that time. They should limit the encounter to that which they necessarily need.

Dangane da musabaha (gaisuwar hannu), tsakanin namiji da mace, an halatta ta babu shinge a tsakaninsu saboda abin da aka tabbatar a cikin Sahih Bukhari game da Umm Atiyya. Ta ce: “Mun yi wa Manzon Allah ﷺ mubaya’a, sai ya karanta mana cewa kada mu yi wa Allah shirka da wani, kuma ya hana mu yin kuka (ga mamaci)… Wata mace daga cikinmu ta janye hannunta…” Mubaya’a a lokacin ana yinta ne da musabaha. Ta janye hannunta ta mayar da shi bayan ta miƙa shi don mubaya’a. Wannan kuma yana nuna cewa sauran ba su janye hannayensu ba, kuma sun yi mubaya’a ta hanyar musabaha. Haka kuma ma’anar (Mafhum) faɗar Allah (SWT) “Ko kuwa kun taɓa mata” [An-Nisa: 43] da lafazinta wanda ya haɗa dukkan mata, game da cewa taɓawa tana ɓata alwala, tana nuna cewa hukuncin an iyakance shi ga ɓata alwala ta hanyar taɓa mata. Saboda haka taɓa su ba tare da sha’awa ba ba haramun ba ne, don haka musafaha da hannayensu ma ba haramun ba ne. Kamar yadda hannun mace ba ‘awra ba ne, kuma ba a haramta kallonta ba tare da sha’awa ba, to haka ma musabaha ba a haramta ta ba.

With regard to a handshake, between a man and a woman, it is permitted with no barrier between them due to what has been established in the Sahih Bukhari regarding Umm Atiyya. She said: “We gave our Bay’a to the Messenger of Allah (pbuh), so He (pbuh) recited to us they should associate none with Allah and He forbade us from wailing (for the dead). A woman among us withdrew her hand.....” The pledge used to be taken by the shaking of hands. She withdrew her hand and retracted it after extending it for the pledge. This also implies that the others did not withdraw their hands and they took the pledge by shaking hands. Also the meaning (Mafhum) of the saying of Allah (swt) “Or you have touched the women” [ An-Nisa 43] with its wording that includes all women regarding that touching invalidates ablution (Wudu), indicates the restriction of the rule to the invalidation of Wudu by touching of women. Thus touching them without desire, is not Haram and so shaking their hands is not Haram either. Just as the woman's hand is not 'Awrah, and it is not forbidden to look at her without desire, handshaking is not forbidden either.

Jawazin musafaha (girgiza hannu) ya saba wa batun sumba. Namiji ya sumbaci mace wadda ba mahramarsa ba, da kuma akasin haka, haramun ne domin yana daga cikin abubuwan da ke kai wa ga zina. Halin irin wannan sumba shi ne yakan zama hanyar zina, ko da babu sha'awa a cikinta kuma bai kai ga zina ba. Manzon Allah ﷺ ya ce wa Ma'iz, lokacin da ya zo wurinsa yana neman a tsarkake shi saboda ya aikata zina: "Watakila ka sumbata." Wannan yana nuna cewa irin wadannan sumbata suna kai wa ga zina. Ayoyi da hadisai da suka haramta zina sun hada da haramcin dukkan abubuwan da ke kai wa gare ta, har da taba jiki, idan ta halin kanta tana kai wa ga zina. Irin wadannan abubuwa na faruwa idan mutum da ke da niyya ga mace ya so ya rude ta, ya sumbace ta, ya rike ta sosai, ko ya rungume ta kamar yadda wasu daga cikin matasan batattu na yau ke yi. Irin wannan sumba haramun ce ko da an yi ta ne don gaisuwa ga wanda ya dawo daga tafiya, domin irin wannan sumba tsakanin samari da mata tana kai wa ga zina.

The permissibility of the shaking of hands is contrary to the act of kissing. A man's kissing of a (non-Mahram) woman and vice versa is forbidden because it is one of the preludes to fornication (Zina). It is the nature of such a kiss that would normally be a prelude to zina, even if there was no actual desire in it and it did not lead to zina. The Prophet (pbuh) said to Maiz, when He came to Him demanding that He be purified because He had committed fornication; “perhaps you kissed”. This indicates that such kisses are a prelude to zina. The verses and Ahadith, which prohibit Zina, include the prohibition of all the preludes to it even the touching, if by its nature it constitutes a prelude to zina. Such preludes take place if a person who has designs on a woman, wishes to seduce or kiss her, hold her tightly, or embrace her similar to what takes place between some of the disgraceful youth today. This kind of kissing is prohibited even if it was for the purpose of greeting someone on return from a journey as the nature of such a kiss between young men and women acts is a prelude to zina.